THE DOXOLOGY Approven OR The singing Glory to the Father Son and Holy Ghost in the Worship of GOD Its lawfulness and expediency proven from the Holy Scriptures Councils and Fathers and the Scruples of the Weak thereanent cleared BY Mr. ROBERT EDWARD Minister of the Gospel of Christ at Murrois 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Basil in Liturgia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrysostomus in Lyturgia 1 Cor. 11. 16. Quod si quis videtur contentiosus esse nos ejusmodi consuetudinem non habemus neque Ecclesiae Dei Doxologiam respuere Rom. 15. 5 6. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ EDINBVRGH Printed by the Heir of Andrew Anderson Printer to the King 's most Sacred Majesty Anno DOMINI M. DC LXXXIII A To the Right Honourable GEORGE Earl of Aberdence Viscount of Farmertin Lord HADDO METHLICK TARVES and KELLE Sheriff principal of Edinburgh and Aberdene Lord High-Chancellor OF SCOTLAND My Lord WHatsoever Maxim relating to Religion albeit it be neither Fundamental nor Orthodox yet these Persons who are entangled in Errour and Slaves to their Corruption if they fancy that Maxim to be both Fundamental and Orthodox close with it in their Judgment embrace it in their Will and dandle it upon the knees of their Affections yea they idolize it as fondly and furiously as these Pagan Ephesians did their Image of Diana Acts 19. 34 35. which they strongly believed fell down from Jupiter yea often they lay all the stress of their Religion upon that their Opinion and will concenter with none in Love but with these that will concenter with them in their Judgment and cry up their great Diana with them nay they are so transported with their Fancy that their Idol-Maxim is esteemed by them one of the noble Parts and lies so near to the Heart of Religion that there is no Salvation but in that way of theirs albeit it were a Path never beaten before and far from the true old Way wherefore they think they are obliged in Conscience to seperate and keep no Church-fellowship with these that are not of their Judgment hence a Schism and Separation in Worship flowing from Separation in Affection and that from Separation in Judgment and when once Altar is reared up against Altar follows Sword against Sword and Camp against Camp Division and Schism in the Church begetting Sedition in the State Therefore St. Paul among the wicked works of the Flesh Gal. 5. 19. hath coupled Seditions and Heresies together This sad truth is known to the Learned by many Histories in many Kingdoms and of the strong affinity betwixt Schism and Sedition St. Basil writes most pithily Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Tom. 2. lib. de Spiritu Sancto contra eunomium Arianum cap. 30. Sufficiens est inimicitiae causa opinionibus dissentire erroris similitudo res est quavis conjuratione fidelior ad seditionis societatem Twins were so near of Nature that always when the one was sick the other also but Church and State are of a nearer union for these same Persons both for Souls and Bodies are Subjects and Servants to God in Christ united by the same Faith and Worship in relation to Eternal Happiness and Subjects also to one and the same King on Earth united by the same Laws in relation to their civil and external Well-being and as the Spiritual Concernment and Eternal Salvation of that Body will more affect it then its short and external Well-being on Earth so any Member in that Body disjoynted in regard of Spiritual-union will cause such a stir and trouble as during the time of its dislocation the whole Body will be so tormented that no civil Bonds will prevail to compose them They will brag to sacrifise their Temporal Life for their Eternal Salvation hence ariseth debates envyings wraths strifes backbitings whisperings swellings tumults 2 Cor. 12. 20. then confusion and every evil work James 3. 16. Wherefore as a compassionate Member of the Mystical Body of Jesus the least of the sons of Levi whom the Holy Ghost hath made Overseer of a part of the Flock of God I have written this little Treatise for information of the Judgment of the weak Lambs of the chief Shepherd who being unskilful in the word of Righteousness refuse to sing the Doxology because of their Doubts and Scruples which by this Treatise through the help of God I have endeavoured to remove that there be no longer division in Judgment Affection and Worship upon that account My Lord All the Miseries and Confusions in this Land more than fourty Years continuance began at Schism in the Church which is well known by sad experience and its Tragical History is written with red Capital Letters of Blood that he who runs may read it with the blood of his Royal Majesty now a glorified Martyr with the blood of many Nobles and Worthies and thousands of other Subjects therefore the King of kings in His gracious Providence with his Vicegerent over these Kingdoms hath placed your Lordship in the civil Watch-Tower of this Kingdom to espy and prevent Sedition in the State and consequently to have a watchful Eye against Schism in the Church especially seing the great fundamental Maxim of some in this Kingdom was not only dangerous to the State consequentially and by its tendency but substantially such And seing the purpose of this little Treatise is for healing and preventing of further Schism and Error in Judgment tending to Sedition I have presumed to intreat your Lordships Patrociny for albeit it be little in quantity yet its Subject-matter is so glorious to wit Singing glory to our infinitely glorious God and the duty so unquestionable that the Universal Church will joyn in the Practice with your Lordship and say Amen not only the reformed Churches but also all these of the Greek and Latine Communion yea all Christians to the ends of the Earth My second Attractive Are the many and rich Talents of Grace and Gifts with which the Father of Lights hath eminently endued your Lordship of knowledge and prudence of Piety and Justice of Zeal to the true Christian Religion and Loyalty to his Majesty by which your Lordships knowledge and deep Judgment ye are able exactly to ponder the weight and validity of the Reasons brought to prove the lawfulness of singing the Doxology and the levity and weakness of the pretended Reasons brought against it Therefore trusting your Lordship will follow his steps on whom the Spirit of the Lord did rest the spirit of wisdom and understanding the spirit of council and might the spirit of knowledge and of the fear of the Lord Isa 11. 2. And that you will piously observe the holy ways and stately steps of the Lord's Providence towards you and so understand the loving kindness
of the Lord Psal 107. Vers last and Psal 111. 2. The works of the Lord are great sought out of all them that have pleasure therein and the slighting of this pious and pleasant Duty is a great sin Psal 28. 5. Because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up I am confident your Lordship with much Spiritual-pleasure and joy in the Lord hath observed his loving Kindness to you as to another Moses drawn out of the Waters Exod. 2. 10. to be a selected Servant faithful in all the House of God Heb. 3. 5. another Eliakim on whose Shoulders the Lord hath laid the Government Isa 22. 20. and as your Lordships Father of blessed Memory died a Martyr for his Loyalty to his King with many other Worthies so our Kings Majesty matchless for Piety in Life and Death gave all these Worthies a meeting in dying a glorious and royal Martyr for the Liberty of his loving Subjects and as the wise and greatly beloved Daniel one of the children of the Babylonish Captivity of the seed of the Princes was so endowed with gifts and graces by the Father of the Fatherless that he was thought worthy to sit Judge in the gate of the Kingdom Dan. 2. vers last So your Lordship the son and heir of your Martyr Father being a Fatherless-child of the late sad Captivity in Scotland descending as the righteous heir from the ancient and honourable Family of the Barons of Haddo one of the ancient Families in this Kingdom of Scotland being cast upon the care of your heavenly Father having enabled you by more then ordinary gifts and graces and advanced you through many orderly steps of Dignity hath at last caused your Lordship to sit supream Judge in that very City and Judgment-seat where your Father suffered so sad and unjust a Sentence therefore shall Men say Verily there is a reward for the righteous verily there is a God that judgeth in the earth Psal 58. last verse The Fountain of Civil Honour is the Kings Majesty and that Power and Priviledge he hath received from the King of kings and accordingly Esther 6. 6. the word of the King was What shall be done to the man whom the King delighteth to honour but it is sure that the supream Fountain of this honour is the King of kings who giveth forth a Rivolet of this Priviledge of Honour to all Kings under Him so that when the King of kings by His over-ruling and gracious Providence puts it in the heart and hand of a Christian King under Him to set his heart and eye upon a deserving and worthy Person then the Glory of Gods stately steps of over-ruling Providence and a work beseeming a gracious and a just King joyned together is conspicuous and notour to every good Christian within that Sphere of Jurisdiction and this same is the happy juncto of the King of kings and his Vice-gerent in these united Lands for advancing your Lordship What more suitable then this for the son and heir of a royal Martyr Father to advance the son and heir of a loyal Martyr Subject As the Kings of kings is the Giver of every good Gift so of Riches and Honour and the Receiver is obliged to be thankful to the Giver which thankfulness is best demonstrate in his improving these Talents to the glory of the Giver to the good and comfort of his Neighbour but the more comfortable advantage is that to his own Soul a Spiritual gain of Peace with God which passeth all understanding and joy unspeakable and glorious which is Heaven upon Earth and conversing with better then Angels having his conversation in Heaven having the Heart mortified and crucified to the World and all its Riches and Honours which to them are loss and dross being put in the ballance with Christ Phil. 3. â— 8. and as this is rare to be found to be honourable and honoured of all Men and yet to be humble Riches to encrease and yet not to set the Heart upon them to abound in Plenty to the Cups running over and yet be temperate and the sensual and inferiour Powers of the Soul not to blind and then enslave the rational Powers thereof is rare to be found and flows from more then ordinary Grace hence your Lordship may well infer that all the external Honour and Dignity which the Lord hath conferred upon you which are good Gifts in themselves and not to be slighted yet they are of far less value then the inward Spiritual and Heavenly Graces wherewith the God of all Grace hath beautified your Soul As it is a matter of sad lamentation to the Godly and of mourning in secret when they see the evil example of great Ones so prevalent upon the lives of others as Prophaneness to lift up the Horn and Satan to erect his Throne and Piety be Heart-broken then slighted then mocked all which Sins kindle much Wrath and bringeth down sore and inevitable Judgments upon a Land so in the contrary it is matter of great joy to all the Godly in the Land for which they render hearty Praises to the God of Heaven and looks upon it as a token for Good that the Lord will make us glad according to the days wherein he hath afflicted us and the years wherein we have seen evil even your Lordships good example for the good example of the great is more prevalent and effectual upon the Hearts and Lives of Men then the most eloquent Oratry or convincing Reasons can prevail upon them for the Orator is not able constantly to be beating upon the Ears of his Hearers but will weary on his part and the Hearers nauseat on their part but for the good and holy example of the pious Life of the Great is not an exhortation to Holiness once a Week or once a Day but continually without Interuption and cries aloud without Noise and insinuates without Affectation Therefore every pious Ruler first and most considereth the All-seeing-Eye of his Maker to whom he must give account so in the second place he considereth the Eye of his Inferiour looking upon him and ready to make the Rulers life and actions his Pattern shining with all Grace and Vertue will be so prevalent and conspicuous that it will cause Prophaneness to be afraid and hide it self and cause Piety and Vertue receive their due estimation and honour that so the Lord's Glory and the Kingdom of Jesus may be advanced and many Souls gained and saved and thus the Lord may take pleasure in his People and yet delight to do us good and say Psal 132. vers 14. This is my rest here will I dwell for ever for I have desired it and make our land Hephziba and Beula Which God of gods and Judge of all the Earth as He hath multiplied Honours upon your Lordship so it is the Hope Expectation and Prayer of all good Subjects in this Land that your
Lordships chief study and constant endeavour may be to promote the Lord's Glory by a constant tenour of Piety and Justice that the mountains may bring peace to the people and the little hills by righteousness Psal 72. vers 3. that ye may raise up the foundations of many generations and be called the repairer of the breaches Isa 58. vers 12. That the Church and Kingdom may long enjoy your Lordship as one of their great Blessings from the Lord That Mercy and Truth may meet together and Righteousness and Peace kiss each other Psal 85. So that by the good Hand of your God upon you Truth and Piety Order and Unity Peace and Prosperity in Church and State may abound that after many good days ye may obtain that Approbation Well done good and faithfull servant enter into the joy of thy Lord which is the sincere and fervent Prayer of Your Lordships most humble and devoted Servant ROBERT EDWARD Murrois the 20. of February 1683. ERRATA IN the Preface Page 4. Line 29. for who read which In the Contens p. 2. l. 9. for Cor. r. Chr. p. 6. l. 42. for Sam Satanius r. Samosatenus p. ibid. l. last for Serinium r. Syrmium p. 13. l. 8. for videbent r. viz. p. 23. l 43. for Rowa r. Tomo p. 41. l. 25. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 49. l. 18. for university r. universality p. 45. l. 40. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 65. l. 27. for his r. this p. 73. l. 30. for care r. cure p. 80. l. 30. for Justinianum r. Institutionum p. ibid. l. last for saved r. received p. 89. l. 21. for Desart r. Desert p. ibid. l. 22. for vers 29. r. vers 20. p. ibid. l. 32. for Sins r. for their Sin p. 91. l. 39. for Isa 4. r. Isa 40. p. ibid. l. last for word or reproach r. words of reproach p. last l. 11. for Covenant r. covenanted p. ibid. l. 17. dele it As for other literal Escapes they are recommended to the discretion of the Christian Reader THE PREFACE TO THE CHRISTIAN READER HE whose Name shall be called Wonderful Counseller The Mighty God The Everlasting Father The Prince of Peace even He was truely called Wonderful because of His two Natures and there wonderful if not also unspeakable union 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconfuse inconvertibiliter indivulse inseperabiliter Concil Chalcedon Act. 5. Anno Domini 451. Episcop 630. Quod confirmatur in Synodo 6. Aecomen Constantinop Anno 681. Epis 289. non modo quoad Christi duas naturas sed duas in eo voluntates naturales duas duarum naturarum voluntatum operationes vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 8. repetitum §. 9. quoad operationes Counseller for in Him dwelleth all the treasures of Wisdom and Knowledge Col. 2. 5. The Mighty God the same to us a Child born Isa 9. 6. The Everlasting Father and to us a Son given The Prince of Peace being our Peace Eph. 2. 14 15. and Peace-maker our Ranson and Redeemer wonderful in His love to us whose dimensions passeth Apostolick knowledge Eph. 3. 19. who loved not His life unto the death for his love was stronger then Death who by His death was the death of Death Hos 13. 14. who hated His life being put in the ballance with His love to us This wonderful Lover and Prince of Peace died in bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffabiliter simplex Iesus compositus est Dionys Areop lib. de Div. nominibus cap. 1. Cyril Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffabiliter incomprehensibiliter thirst but His soul thirsting much more for our Salvation in His last Supper which He left in Legacy to the Church His Spouse as a love Token Supper being ended He inculcates Love and Union as the badge of His Disciples John 13. 34 35. John 15. 12 17. the same again third and fourth time and in His Prayer John cap. 17. after that His farewell Sermon before His death ingeminates His Petitions to His Father that these whom thou hath given me may be one vers 11. and 21. and the third time vers 23. Should not the Commands and Prayers of a dying Lord and lover of His Brethren and Spouse be highly regarded and carefully obeyed backed with the intreaties of the Holy Ghost by his Pen-man most pathetically 1 Cor. 1. 10. I beseech you brethren by the Name of our Lord Jesus Christ that ye all speak the same thing that there be no divisions amongst you that ye be perfectly joined together in the same mind and in the same judgement Philip. 2. 2. If there be any consolation in Christ if any comfort in love if any fellowship of the Spirit if any bowels and mercies fulfil ye my joy that ye be like-minded having the same love being of one accord of one mind So exceeding wonderfully the two Natures of God and Man were united to unite Christians to God in Christ and in them to one another and our Saviour His body was rent to keep His Church from rent His Soul and Body separate to keep His Church from separation He prayed before His death for their union He died to unite them and the Holy Ghost the God of Peace and Love charges them in the Name of the Lord Jesus to be united in one mind and in one judgement and yet alace how many in this Land who profess themselves the Brethren and Sisters of Jesus left their first Love and violated this commanded union with their Brethren and Mother Church of Scotland who did once hang upon her Breasts and sucked the Breasts of her Consolations Isa 66. 11. were dandled on her knees and nursed with the sincere milk of the Word 1 Pet. 2. 2. yet too many of these not only despise their Mother Church but also run from her in scattered and confused Troups as if they were fleeing in the day of Battel from the sword of the Pursuer yea some cry out and swear they will lend their ear no more to their Mothers Instruction they will have no more of her Milk nor eat of her Bread in the Lords Supper nor pollute their Children with her Baptism and albeit their Mother cry after them with bowels of tenderest Christian compassion they answer with disdain Stand by thy self come not near to me for I am holier then thou Isa 66. 5. see what is the Lords answer to these these are a smoke in my nose a fire that burneth all the day and behold it is written before me I will not keep silence but will recompense even recompense it into their bosome That your words to your Mother Church are the same in substance with these forecited in Isaiah is clear to any impartial Reader therefore I intreat you in the bowels of Jesus Christ let not that fire and smoke of your Separation provoke the Lord any longer At present
I intend not to survey all the particulars of the present Schism but only this viz. the refusing to sing the Doxology in the publick Worship of God which makes a sad and unchristian-like Rent for in one Paroch-Church you may hear the Doxology Christianly sung but in the next Paroch-Church no mention of it non in the wandring Conventicle at the Hill side or in the Den they have gone from Mountain to Hill they have forgotten their resting place Jer. 50. 6. and have forgotten the Doxology as if they were all Antitrinitarians Jews Turks or Pagans yea and too often in the same Church-Assembly both in City and Country when it comes to the closing of the Psalm some sing the Doxology decently others sitting by who did sing the Psalm instantly turn silent at the Doxology yea some are worse deriding and scoffing the Singers of it this among Christians is a lamentation and shall be for a lamentation Ezek. 19. 14. tell it not in Gath but no doubt it is proclaimed at Rome long ago who rejoice in our halting and say aha aha our eye hath seen 2 Aquinas in locum 1 Job 2. 19. Erant de Ecclesia sacramentorum perceptione non charitatis communione non erant ex nobis predestinatione aut electione ideo ex recessu eorum Ecclesia non est damnificata sicut nec corpus damnificatur cum humores pravi exeunt de corpore nam si suissent ex nobis praedestinatione aut electione mansissent utique nobiscum i. e. finaliter mansissent in consolatione fidei idem summae parte 1. quaest 23. art 4. in concl omnes à deo praedestinati sunt electi dilecti art 3. post concl praedestinatio includit voluntatem conferendi gratiam gloriam resp ad 2. Praedestinatio est causa gratiae in hac vita gloriae in vita sutura imo Tridentini Sess 6. can 15 16. Collatis fatentur praedestinatos ad vitam infallibiliter perseveratures itaque Tridentini cum Aquinate sunt in hoc puncto Remonstrantibus multo Orthodoxiores Lomb. itidem Sent. lib. 1. dist 40. capitulo 1. Nullus praedestinatus potest damnari at labi postmodum converti salvari nam Schisma Haeresis qua tales non sunt peccatum istud irremissibile at Ecclesia universalis penitenti absolutionem nequaquam negavit quum Deus misericors hanc tabulam penitenti post naufragium concessit cui Doctrinae S◠Claro adstipulatur Problem 30. pag. 255. But lest the Roman Church insult against us because some have separate from our Church and thence infer that we are not of the true Church I answer that albeit a Church be Orthodox some may depart from them and no fault be in the Church but in them that separate from her dare any man impute a blot to the Christian Church in St. John's days when there went some out from the Apostolick Church when they were not of us says the Apostle 1 Joh 2. 19. for if they had been of us they had no doubt continued with us 2. I answer These who are separate from their Mother Church and died in that time I judge they have repented before the searcher of Hearts and obtained Mercy but the secret things belong to God Deut. 29. 29. as for these of the Separation as yet alive albeit they have fallen they may arise they have left their Fathers House with the Prodigal but they may repent and return for albeit they were bent on their Separation as St. Paul on Persecution before his Conversion so as he did it ignorantly and therefore obtained Mercy upon his repentance 1 Tim. 1. 13 so I judge in Charity their Seperation flowed from their ignorance also and therefore is a large door of Hope opened for Mercy to them upon their repentance This answer will satisfie the most rational of the Roman Church 3. I answer Blessed be the God of order who stilleth the noise of the Seas the noise of their Waves and the tumult of the People Psal 65. 7. who hath reduced the proud and swelling Waters of that deludge of Disorder which threatned the overtopping of the Mountains to abide within their wonted Channels I wish these Waters may abate more and as with their Bodies they give external obedience to Order so all this Church may be of one Heart and Soul keeping the unity of the Spirit in the bond of Peace it being observed that the refusing to sing the Doxology is the most known Sibboleth Judg. 12. 6. whereby these of the Seperation are known from these that are orderly and the refusing to sing it proves a demonstration of too strong inclination to Separation Therefore we resolve to take pains for its refutation and if this opinion of the unlawfulness to sing the Doxology were meerly a speculative question in Divinity and did not tend to practice the knowledge thereof might safely and prudently be kept up from the Vulgar for many such questions are wisely kept close within the walls of the Divinity School which the Vulgar although they did hear them dispute in their Mother Tongue could not understand them Not the less in these same questions the learned can dispute pro and contra and be of contrary Judgements and yet keep Love and Charity but this Question anent the Doxology tends to Practice and that in the publick Worship of God and that not only on the Christian Sabbath but also on the Week day and therefore the refusing to sing the Doxology is a daily stumbling to the Weak If any particular man or particular metting of Church-men although they were a Body Representative of many Particular Churches yet it were Presumption in them to press any Duty upon their Christian Brethren who were not within their Line of Jurisdiction but surely the Singing of the Doxologie is far otherwayes for it hath the Authority Approbation and Practise of the Universal Church more then 1300. Years by past which with the Lords assistance we shall clear from Antiquity for in the 2. Greek Liturgies of St. Basil and St. Chrisostome who both lived in the 4. Cent. after our Lords Incarnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost Litur Pag. 20. grlat Eandem Doxologiam habet Basilius in sua Lyturgia The Doxologie is to be Seen and Read unto this day For these 2. Greek Liturgies are used in the Publick Worship of God dayly or weekly sometime the one sometime the other in all the Churches of the Greek Communion which contains thousand thousand Christians In which Greek Liturgies this Prayer is to be found in Greek their Mother Tongue give unto us That with one Mouth and with one Heart we may Glorifie and Sing Praise together to the most Honourable and Magnificent Name of the Father Son and Holy Ghost now and ever and to all Ages Amen The beginning and foundation of which Prayer is indyted by the Holy Ghost Rom. 15. 6. That we may with one mind and with one
to wit once at least each dyet of Publick Worship is to make an Idol of it I answer that defect they who lay any weight on this Objection it is of knowledge to wit That the frequent practising of any lawful Duty in obedience to lawful Authority is to make an Idol of it Deut. 6. v. 7 8 9. The Lord Commands Parents to teach His Word diligently to the Children When thou sittest in thine house and when thou walkest by the way when thou lyest down and when thou rysest up c. and inculcats Deut. 11. v. 18 19 20. Does here the Lord command to make an Idol of the Word Psal 1. 12. Blessed is the man that meditats in the law of the Lord day and night is that to make an Idol of Gods Law 1 Thess 5 17. Pray without ceasing is to make an Idol of Prayer then to sing the Doxology at the close of the Psalm does not make an Idol of it it being done to the Glory of God and in obedience to lawfull Authority and so for conscience sake 2. Answer It is not the frequency of the Action that makes it Idolatrous but trusting in the Action although never so lawfull and albeit but once done if a covetous worlding find a rich Treasure he makes it his Idol the first moment so he who would give the half of his goods to the poor at one dell and trust in it as a sufficient price to buy therewith the Glory of Heaven hath in so doing committed Idolatry 3. Answer A Christian may abuse any Lawful Duty by trusting in it and so idolize it but it will not follow that therefore such a Duty is unlawfull in it self as to give Alms to the Poor c. and therefore should not be commanded because it may be aâ—used 4. Answer Trusting in any Duty is a sin of the heart which man cannot see in his neighbour and so hath neither ability to judge nor yet Authority 5. Answer Be awar that thou who pretends Christian Liberty and therefore refuses to sing the Doxology or else under pretence of fear to Idolize it see thou make not an Idol of thy Christian Liberty or of thy panick fear of Idolizing thâ— Duty for in this condition the Proverb is made tâ—ue The fear of a man causeth a snare Prov. 29. v. 25. And that thou makes an Idol of thy pretended liberty of Conscience or pretendâ—d fears of the Idolizing the commanded Duty is thus proven that whatsoever â— mâ—n prefers to his obedience to God that he Idolizeth but the disorderly Christian prefers the maintaining of his Christian Liberty or pretended fear of Idolizing to the Duty of his obedience to God therefore he Idolizeth his Christian Liberty and pretended fear of Idolizing for God commands him to obey Superiour Powers in things Lawful and â—herefore in particular to sing the Doxology and all his answers is his Christian Liberty or fear of Idolizing forbid him to sing it and so he may shake of all obedience to God and Man under pretence of Idolizing the Duty Some say they will not sing the Doxology because the Bishops brought it in First Answer This Reason is invalid for the singing of the Doxology being proven to be a good and lawfull Deed will ye abstain from a good Duty because he whom you suppose to be your enemy advises you to do it This concâ—it involves you in a snare of your own making If your enemâ— to ensâ—â—re you bid you fear God will you not do it I hope you will say you will do it notwithstanding then abstain not from a good Duty in contempt of anâ— man 2dly Do the lawfull Duty least your Schism and refusing give offence I will ask you Are you lesse oblidged to sing the Doxology then our Saviour was oblidged to pay Tribute but He payed Tribute least He should offend Matth. 17. verse last 3dly The word of God commands if thy enemy hunger give him meat and does not the same Lord by infallible consequence command thee to take his meat where he offers it thou standing in great need of it Then let it be supponed that providence put you in such extremity that ye are at the point of death for hunger and the Bishop in charity at the Lords command offers you Meat although you account him your enemy you are bound in Conscience before God to take his adivise and Meat both beware to say you would refuse it for that would nor help but weaken your cause For if you in pride refuse his meat offered yâ— are your own murderer and being a self-murderer you kill both your Soul and your Body therefore I hope having pondered your twofold danger of Soul and Body you will grant to take the Bishops Meat for your own good and look on him as one sent of God for your good in that strait then ye will grant its lawfull for you to obey the Bishops advise 4thly If the Bishop shall recommend it to your Paroch Pasture who hath the charge of your Soul to recommend it to each Family to have Family Worshipâ— would you cease from the Duty because it came of the Bishop I think you would not and that because you had a higher warrand then the Bishop that made you to obey even the God of Heaven Then although ye look not to the Bishops desire to sing the Doxology obey the command of God to glorifie him with all the Powers of the Soul and Members of the Body which he gave you to glorifie him with them and if the Bishop exhort you to walk in the way to Heaven will you refuse to do it and I will assure you in the Name of Jesus Christ the great Bishop of our Souls before whose Judgement â—eat we must all appear that notwithstanding your sinfull contempt of Bishops in that day you shall see many Bishops who had been Maâ—tyrs Confessors burning and shinning Lights Sons of Thunder and Consolation standing in that day on the right hand of Jesus Christ with their flocks their Crown and joy will you refuse to stand on Christs right hand because many Bishops will be there or rather will ye not be glad to back the Bishop in his way to glory Aâ— then your old new light will be buried in Eternal Oblivion and the Father of Lights will give you an new and eternal Light to wit that Bishops which in your Error you misjudged as going to hell then ye will know assuredly they were going to Heaven on better grounded Faith then you your scruples with which you troubled your selves and the place in the World wherein you lived will be all cleared thâ—n your hard thoughts that you entertained of Bishops and many other Christians better then your selves will be blotted our of your judgement to all Eternity and if Mr. Calderwoods hopes do not fail him you will sing the Doxology in Heaven with the Bishops But I charge you who are not the Lambs of Christ and truly regenerat that ye
2 3. Be gentle shewing all meekness to all men for we our selves were sometimes foolish disobedâ—ent deceived serving diverse lusts and pleasures but it may be thou will say but I was never disloyalâ—â—o my King I answer thank God for his good providence in thy gooâ— education in regard of Loyalty but has thou not been disloyal to the King of kines by many wicked lusts 11thly What knows thou buâ—â—ere thou die thy Soul's condition may be as pitifull and low as the weakest Lamb that now thou sees reurning to the Fold what knows thou but thou may fall in scandalous and grievos sin and thereby be brought to the very brink of dispair or with Job in a desertion crying pity me pity me O my friends for the hand of God hath touched me Job 19. Chap. 21. This motive is pressed by St. Paulâ— Galat. 6. 1. Brethren if any man be overtaken in a fault ye that are spirituall restore such an one in the spirit of meekness considering thy self least thou also be tempted 12thly If thou be oblidged in Conscience to lay down thy life for thy Brother 1 John 3. verse 16. then certainly it is chiefly for the good of his Soul even as Christ laid down his life for him then thou art strongly oblidged to do the lesser Dutie for thy weak brothers spiritual good even to be kind and compastionaâ— toward him Hath noâ— the Lord put it in the heart of the most cruel Tyger and devouring Lyon to be kind and loving â—o their young ones and the Reason is the same in the general the Parents are strong and their young Ones weak and has need of their help and that Law oâ— God in nature is obeyed the Lyonâ—ss gives suck to â—er young weak Oâ—â—s and the Sea-monster draws out the breast and gives suck to their young Ones Lamâ—nt 4 3. So thy â—oâ—d commands thee who art strong to help thy weak Christian Brother Yea does not the whole building of Heaven and Earth keep inviolable by these Laws which their and our Creator gave them for their own particular and mutuâ—l preservation First the Earth furnisheth Fewel to feed the fire and entertainâ— it in us â—owells aâ— appears in many Countries 2dly The Earth keeps also in its bowells the treasures of wind which by their blowing help to keep both Air and Water from corrupting 3dly The Sea furnisheth the Earth with Water sending it up to the Clouds and they down to the Earth and by conveying Water through the bowells of the Earth tâ— furnish continuall springs on the tops of the highest mountains 4ly Does not the stars send down their influences many hundred thousand myles from Heaven to Earth and rules the four Seasons of the Yâ—aâ— Job 38. verse 31. 33. Yea the Sun and Moon send down their influences not only much conducing to the welbeing of Man and Beast but also to the vegetables Deut. 33. 14. Precious Fruits brought forth by the Sun and Moon yea their influences pierces to the bottom of the Seas and bottom of the Mountains So in this lower World the King of Saints haâ—h a City His Temple His House and every Believer is a stone thereof oâ—â— such City this King of Saints hath given Laws even that the strong and able Citizen shall help to build the weak that they may be fâ—iâ—l the more firmly united to Christ the Foundation by stronger Knowledge and Faith and better polished by more holy Life As this Duty is great and good so many Graces are required in the Sâ—ul of the strong for performing this Duty to the weak and first Christian love for knowledge puffeth up but thy charity will edify the weak Brother 1 Cor. 8. 1. It suffereth long is kind envyeth not vaunteth not it self is not puffed up doth not behave it self unseemly is not easily provoked thinketh no evil hopeth all things endureth all things 1 Cor. 13. 4. If thou then have this Charity to thy Brother how sweet a converse will it procure betwixt thee and thy weak Brother The second Grace Humility 1 Pet. 5. 5. Cloathed with Humility in lowliness of Mind each estâ—eming other better then himself Phil. 2. v. 3. Thirdly Meekness Phil. 4 5. Genâ—le shewing all Meekness to all Mâ—n slow to Anger if thou be of great understanding Prov. 14. 29. a â—reater Vassalage to thee then if thou haâ— taken in a City Prov. 16. 32. which three Graces are joyned together Ephes 4. 2. and Coloss 3. 12. as beseeming Graces to the Elect and especially to Church-men who should be of he strong Châ—â—â—ians that we are speaking of whose office is to please â—he Flock for good to their edification 2 Cor. 13. 10. and should do all things for their edifying 2 Cor. 12. 19. gentle to all in Meekness instructing these that oppose 1 Tim. 3. 6. And here I will speak a little to my reverend Brethren of the Ministry especially to these â—ho have had the most grieved hearts for the wandring of their Flocks and now finds their comfortable return I hope I need not press you to loving kindness toward them for I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sane quidem essemus omninum mortalium absurdissimi si schismaâ—e distractione Ecclesiarum obâ—ectaremur nec membrarum Christi corporis coalitionem ante omnia â—lta hona reputaremus Tom 2. epist 342. Idem epâ—st 265. initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at in corde meo tantum illius desiderium Ecclesiarum pacificandarum accensum esse affirmo ut vita mea libentissime redemptum velim illud oddi incendum invidiae quod nequam ille spiritus concitavit extinctum penitus consapitumque esse thâ—â—k every good Minister of Jesus Christ in this iuncto will be so overjoyed that he will rather incline to the other exâ—remity of indulgence to them who return and will be far from all â—artness and soâ—rness towards these returning Lambs of hiâ— and albeit hitherto they have possiâ—ly miscarried to thee by word or deed yet seing their Father thine hath forgiven them the ten thousand Talents and thee also then likewise must thou Christianly so give the small Miâ—es of Offence which any of the Flock have committed against thâ—â— remembring these words of great St. Basil who endured the heat of the day in the time of the Arian Persecution and says that Church-men of all other would be most abominable if they did not love the runiting of the Members of Christ's Mystical Body before all Earthly things yea and himself wisheth thâ—re union of the Church more than his own life As Love Humility and Meekness are fit Graces in the Strong for helping the Weak so is also heavenly Wisdom which is peaceable gentle and easie to be intreated Jam. 3. 17. and courteousness 1 Pet. 5. 8. so that the strong Christian who is endowed with these Graces instead of aggraging the sins of infirmity of the Weak he will rather excuse them in tanto for their ignorance as Peter does